Provérbios 3
John Phillips · Citado em PreceptAustin
Provérbios 3
Phillips - It was not easy for an Old Testament Jew to forget God's Word. He was required by law to write Bible texts on the doorposts of his house. When he went out, the texts on his doorposts called after him: "Where are you going? With whom will you be? What business are you transacting? Be mindful of your conduct. Guard your conversation. Watch out for your character. Listen to your conscience. God never sleeps." When he returned home, the texts on his doorposts cross-examined him: "Where have you been? What have you been doing? Examine yourself. You cannot get away from God." We may remind ourselves of Bible verses we have memorized, but even so, God's Word can be pushed from our minds in the rush and bustle of life. Peer pressure, the demands of business, the hot lure of temptation, and other distractions can join forces to crowd God's Word out of our minds. But when God's Word is in our hearts, it will always hold center stage. Most of Daniel's contemporaries in exile conveniently forgot God's law regarding eating ceremonially unclean food. We can hear their excuses as they told themselves: "We are virtual prisoners. We are exiles. It is good policy to bow to the king's will. It's not as though we are breaking a moral law." Daniel scorned such sophistry. He "purposed in his heart that he would not defile himself" by eating the king's meat (Daniel 1:8). His contemporaries vanished into the anonymity of history, but Daniel became one of the most famous men of all time. Related Resources: Word of God Memorizing His Word Topical Memory List - to help "jump start" you on this glorious journey. 1 Peter 2:2-3 Commentary 2 Timothy 2:15 Commentary 2 Timothy 3:16-17 Commentary A Primer On Biblical Meditation Application: Meditate on the Bible Colossians 3:16 Commentary Hebrews 4:12 Commentary Illumination of the Bible Inductive Bible Study: Observation Joshua 1:8 Commentary The Power of God's Word The Word of God - Quotations and Illustrations Here is an interesting note on writing - F. F. Bruce rightly emphasizes that the Hebrews in Palestine had a great advantage over the Egyptians and over those in Mesopotamia who wrote on clay tablets. The Hebrews had an alphabet. Whereas one must know several hundred signs to read Akkadian and also a large number to read Egyptian, the Hebrews only had to learn twenty-two. Says Bruce, "It is worth noticing that it was the alphabet that made it possible for all classes to be literate; its invention is therefore a landmark of great importance in the history of civilization," and, we may add, in the spread of the knowledge of God's word (The Books and the Parchments, rev. ed., 1963, p. 30). Harrison draws a significant conclusion, "It is no longer necessary to assume that an extended period of oral transmission is a necessary prerequisite to the written form of many if not all of the OT documents as is common in liberal circles" (HIOT p. 209). (Theological Wordbook of the Old Testament) William Arnot - THE matter to be recorded is “mercy and truth:” the tablet for receiving it is the human heart; and here we have some instructions on the art of printing it. Look first to the legend itself—“mercy and truth.” These two, meeting and kissing in the Mediator, constitute the revealed character of God himself; and He desires to see, as it were, a miniature of his own likeness impressed upon his children. As we cannot have any printing without a type, we cannot have mercy and truth in holy union raised on the life of a human being, unless we get the exemplar brought from above, and transferred to man. What God desires to see in man, he showed to man. He who dwelleth between the cherubim, merciful and true, shone forth upon his creatures, that those who look might be transformed into the same image, as by the Spirit of the Lord. It is only in Christ that we can know God. As manifested there, He is just and forgiving: mercy and truth meet in the person and sacrifice of the Son. Without the Saviour, we can conceive of mercy or truth being displayed by God to the rebellious. We could at least conceive of mercy without truth; but then it would admit the unclean into heaven: we could also conceive of truth without mercy; but then it would cast mankind without exception into hell. In order that there might be mercy and truth from the Judge to the sinful, Christ obeyed, and died, and rose again. “God so loved the world, that He gave his only-begotten Son;” but God so hated sin, that He gave Him up to die as an expiation to justice. Mercy reigns, not over righteousness, but through righteousness. “Be ye followers [imitators] of God as dear children” (Eph. 5:1). If we receive grace reigning through righteousness, a corresponding result will appear in our life. The reception of these into the heart is, as it were, the sowing of the seed; and that seed will bring forth fruit after its kind. If, conscious of guilt and condemnation, you accept and rejoice in free grace from God, this doctrine will not lie barren within you. It will burst forth in meekness, gentleness, pity, love, to all the needy. If you mark, as you get pardon, how it comes—pardon through Christ crucified; if you take it as it comes,—bought by His blood; you will never make light of sin, either in yourselves or others. In all religions, true and false, there are an original and a copy. Either God manifested leaves the impress of his own character on the receptive heart of a believing man, or man unbelieving transfers his own likeness to the gods whom he makes in his imagination or by his hands. “Mercy and truth”—there is the type let down from God out of heaven; are our hearts open, soft, receptive, to take the impression on? “Let them not forsake thee: bind them about thy neck.” These injunctions indicate that there is a fickleness which makes the printing difficult, and the impression indistinct at the best. This command to bind them about the neck (Deut. 6:8) was adopted by the Jews in the letter, and neglected in spirit. It degenerated into a superstition; and hence the phylacteries, the amulets worn by the Pharisees. The command here is more specific—“Write them upon the table of thine heart:” the reference obviously is to the writing of the law on tables of stone. These tables were intended to be not a book only, but also a type. From them we may read the law, indeed; but by them also an impression should be made on our own hearts, that we may always have the will of God hidden within us. This idea is with marvellous fulness expressed by Paul: “The epistle of Christ, written not with ink, but with the Spirit of the living God: not in tables of stone, but in fleshly tables of the heart” (2 Cor. 3:3). Men can easily read the word from the old table of stone; but they are slow to learn “the art of printing” it on their own nature, so that it may be legible in all their life. This impression can be effectually taken only in the melting down of the regeneration, as Paul expresses it, Rom. 6:17: “Ye have obeyed from the heart that mould of doctrine into which ye were delivered.” This fleshly table of the heart lies open, and it is continually receiving impressions of some kind. It seems to harden after youth has passed, so that what it has previously received it tenaciously keeps; what is afterwards applied, it does not so readily take on. Of great moment it is, therefore, that right impressions should go deeply in, while the mind is still in a receptive state. But in this promiscuous life, the table of a young man’s heart lies open for all comers; it is often seen indented deeply and crowded all over with “divers lusts and pleasures,” so that no room is left whereon the things of God may mark themselves. At places of public resort, such as the summit of a lofty mountain, or the site of some famous monument, you may see tables of wood or stone or level turf. All over them inscriptions have been chiselled so thickly, that you could not now find an unoccupied spot to plant a letter on. The characters are various: some old, some new, some well formed, some irregular scrawls, some mere scratches on the surface, which a winter’s storm will wash out, some so deep that they will be legible for ages. As to matter, some are records of personal ambition, others a spurt of thoughtless jollity, others the date of some great event; some are profane, and some political. The table lies there, the helpless recipient of ideas, good or bad, that stray comers may choose to impress on it. I have thought, as I looked on the Babel-like confusion, that the heart of a man, which the Bible calls a “table,” is like one of these common public receptacles. In youth it is peculiarly soft, and affords an inviting material for every adventurous sculptor to try his hand upon. It often lies exposed, and receives the accidental impressions of ever passer by. Many legends of mere emptiness have been written on it, and were thought innocent; but there they are, at life’s latest day, taking up room, and doing no good. Some impure lines have been early carved in, and now they will not out, even where the possessor has been renewed, and learned to loathe them. Parents, set a fence round your children; youth, set a fence round yourselves. Perhaps you may have seen one of these monumental tablets suddenly enclosed, and a notice exhibited over the gateway, doing all men to wit, that “whereas some evil disposed persons have imprinted vain and wicked words on this table, it has been surrounded by a strong fence, and henceforth no person shall be admitted to write thereon except the owner and his friends.” Go thou and do likewise. Warn, ward the intruders off. Reserve that precious tablet for the use of the King its owner, and those who will help to occupy it with His character and laws. Take these three in the form of practical observations. 1. The duty of parents is clear, and their encouragements great. Watch the young. Stand beside that soft receptive tablet. Keep trespassers away more zealously than ever hereditary magnate kept the vulgar from his pleasure-grounds. Insert many truths. Busily fill the space with good, and that too in attractive forms. This is the work laid to your hand. Work in your own subordinate place, and the Lord from above will send the blessing down. 2. Afflictive providences generally have a bearing on this printing process. God sends what will break the heart: nay, sometimes a fire to melt it like water within you; and this, in wise mercy, to make it take on the truth. When the pilgrims compare notes in Zion at length, it will be found that most of them learned this art of printing in the furnace of affliction. “Before I was afflicted I went astray, but now I have kept thy word” (Ps. 119:67). The heart, in contact with a busy world, was rubbed smooth and slippery; the type, when it touched, glided off the surface, and left no mark behind; this bruising and breaking opened the crust, and let the lesson in. 3. Whether in youth or in age, whether in sickness or in health, it is not an effort from within or a providence from without that will make the heart new and the life holy. It is the type, by the Spirit’s ministry impressed on the prepared page; it is the mercy and truth united in Christ crucified for sin,—embodied love let down from heaven and touching the earth; it is Christ clasped to a softened heart, that will reimprint the image of God upon a sinful man. Proverbs 3:4 So you will find favor and good repute In the sight of God and man. KJV Proverbs 3:4 So shalt thou find favour and good understanding in the sight of God and man. Septuagint - kai pronoou (2SPMM: pronoeo: think of beforehand, perceive ahead of time, foresee;take thought for 1Th5.8; give attention to doing someth., be concerned to show Ro12.17; 2Co8.21) kala enopion kuriou kai anthropon shalt. Ge. 39:2–4, 21. 1 Sa. 2:26. Ps. 111:10. Da. 1:9. Lu. 2:52. Ac. 2:47. Ro. 14:18. good understanding. or, good success. Jos. 1:7, 8, marg. Ps. 111:10. MOTIVATION TO PRACTICE PROVERBS 3:3! The fact that you will find is a command is at first somewhat confusing and does not readily suggest Pr 3:4 is motivation for practicing Pr 3:3. The NET Note is helpful here stating... The form וּמְצָא (umétsa’, “find”) is the imperative but it functions as a purpose/result statement. Following a string of imperatives (v. 3), the imperative with a prefixed vav introduces a volitive sequence expressing purpose or result (v. 4). SO YOU WILL FIND: The point is that we must discover this wonderful truth for ourself (with God's help of course). We won't come upon it if we are wandering in the path of unrighteousness, groveling in the miry clay of sin. We must be walking on the highway of holiness. We must be walking in the Spirit. Spiritual Truth is ONLY discerned spiritually. We must search but we will find because God is not a man that He should lie but remains steadfastly faithful to His covenant promises. Cp Pr 1:23, 8:17 Waltke - “Favor (hen, see Pr 1:9), the common word for ‘grace,’ here denotes the positive disposition of heaven and earth toward the son because of his attractiveness. Like hesed, it cannot be compelled; it is extended voluntarily and unilaterally to preserve a valued relationship.” Bridges - So shalt thou find favor and good understanding—(Psalm 111:10.)(success)(Jos. 1:7, 8.) both in his sight, and in the sight of man. Witness Joseph in Egypt (Gen. 39:2–4, 21–23; 41:37–43; 45:16)—David in the family of Saul (1 Sam. 18:5, 14–16.)—the servants of God in the Eastern courts (Dan. 1:8, 9; 4:8, 9; 5:11; 6:1–3, 27, 28.—His three companions, 3:30, Ezra 7:9–12.—Neh. 2:1–6. Mordecai, Esth. 10:3.)—the early Christians with the people around them. (Acts 2:44–47) What is more lovely than thus to live down reproach by consistent godliness? What more acceptable to God, or more edifying to the Church? (Pr. 16:7, Rom. 14:16–19.) Was not this the record of “the holy child, that he increased in wisdom and stature, and in favor with God and man?” (Luke 2:52)The highest crown of a youthful profession is conformity to the Divine pattern. (Comp. 1 Sam. 2:26) Perowne - favour and good understanding] Your character will conciliate for you by its two great elements of mercy and truth, the two corresponding tributes of good-will and respect. (Comp. 1 Sam. 2:26; Luke 2:52.) To find good understanding in the sight of anyone (A.V. and R.V. text), i.e. to be regarded by him as prudent and intelligent, gives a satisfactory sense, without having recourse to the other renderings, good success (A.V. marg.); good repute (R.V. marg.); care or consideration (Maurer, who compares Ps. 41:1 [Heb. 2], where the same Heb. word is rendered considereth). We are told in this Book that good understanding giveth (or getteth) favour, 13:15. Garrett - “This means that others will recognize the competence and intelligence of the wise individual.” Trapp on having favor before man: “As did Joseph, Moses, David. He was a man after God’s own heart, and whatsoever he did pleased the people. It is God that gives credit; he fashioneth men’s opinions, and inclineth their hearts, as Ezra oft acknowledges with much thankfulness. [Ezra 7:27-28]” Favor (grace) (02580)(chen/hen from verb chanan = to favor) means favor (acts which display one’s fondness or compassion for another), grace (acts of kindness displaying one’s pleasure with an object, which benefit the object of pleasure), acceptance. The idea is that a person finds favor in the sight of another person or acceptance by the person. This word plays a major role in helping us understand God's relationship with sinful men as shown in the first use in Genesis 6:8 with those wonderful words "And Noah found favor (grace) in the eyes of the Lord." The result of this favor was that he was delivered by God from His judgment of the world through the Flood. In a similar vein, the nation of Israel was granted by God to receive "favor in the sight of the Egyptians." (Ex 3:21, 11:3, 12:36). Meanings include - Favor, grace, charm, graciousness, kindness, beauty, pleasantness, attractiveness, loveliness, affectionate regard. The basic meaning of chen is “favor.” Whatever is “pleasant and agreeable” can be described by this word. Chen conveys a sense of acceptance or preference. The related verb chanandepicts a heartfelt response by someone who has something to give to one who has a need. Chen occurs... 43x as "matsa chen" = "find favor in the eyes of," 7x with verb "to give," 3x with verb "to obtain" The essence of chen is that it speaks of an "unmerited favor or regard in God’s sight. Beyond this, however, the word conveys a sense of acceptance or preference in a more general manner as well, such as the enticement of a woman (Pr. 31:30; Nah. 3:4); elegant speech (Eccl. 10:12); and some special standing or privilege with God or people (Nu 32:5; Esther. 5:2; Zech. 12:10). (Baker) What the Bible Teaches in the sight of God and men – The word for sight is interesting and illuminating. It means to look in the eye. Whether it is the man able to look God in the eye, or God able to look a man in the eye, the force of the word is similar. Here is a man who can look up to God and out to his fellow man with no sense of pretense or fear of disclosure. He is not living a double life. His approval is both before God and man. God has the first place as this has priority in our lives. We cannot be right before men if we are not right before God. But he also finds favour before men. All his relationships are maintained as a result of a right relationship with God. Many of our problems in relationships, if not all, whether in marriage, family, assembly life, or social and business life, can be traced to the fact that we are not right before God. Fix the vertical and the horizontal will fix itself. Proverbs 3:5 Trust in the LORD with all your heart And do not lean on your own understanding. KJV Proverbs 3:5 Trust in the LORD with all thine heart; and lean not unto thine own understanding. LXE Trust in God with all thine heart; and be not exalted in your own wisdom. Trust. Proverbs 22:19. Job 13:15. Ps. 37:3, 5, 7; 62:8; 115:9–11; 125:1; 146:3–5. Is. 12:2; 26:3, 4. Je. 17:7, 8. Ep. 1:12. and. Pr 3:7; Proverbs 23:4; 28:26. Je. 9:23; 10:23. Ro. 12:16. 1 Co. 3:18–20; 8:1, 2. ON WHOM ARE YOU LEANING? SELF OR SAVIOR? This speaks of our priority! What you value, you will make your priority! Here the key word is trust! It is like a "key" which opens the door to God's bountiful blessing. Duane Garrett - True piety manifests itself as intellectual humility (vv. 5–8), submission of material wealth to God’s rule (vv. 9–10), and patient acceptance of divine discipline (vv. 11–12). John Phillips - The book of Proverbs takes the Mosaic law and breaks it up into its glowing primeval colors, as a prism divides a ray of light. The 613 commandments in the law covered all aspects of life, including the simply prosaic and pragmatic matters of fact. In Proverbs those commandments are transformed into poetry, flashing and scintillating with color. The wise man wanted us to see in a spectrum of color what happens when we enthrone God's Law in our hearts.... Our God is utterly dependable. His character makes it impossible for Him to lie. His wisdom is so great He can never make a mistake. Our God can be trusted. He has high and holy purposes and no ulterior motives. His love is so limitless He can never be unkind. Yet perfect love is always balanced by absolute holiness. As Preston Moore, a preacher friend of mine, says, "He will never let us go, never let us down, and never let us off." So we can trust Him. We must trust Him. We must trust Him with all our heart. Anything less is an insult. A divided heart and a double mind are almost as bad as no trust at all. However, God is patient; He will begin a relationship with us when we have only a flawed faith, but He demands complete commitment. He expects us to trust Him even in the darkest times, and He expects our trust to grow. POSB - Verses five and six are the best known and most memorized verses of Proverbs. In fact, they are the life verses of many believers. These two cherished verses describe a life of total dependence and commitment to God. This is what our Heavenly Father wants of us, His dear children-all who truly follow Him. He longs for us to be completely dependent upon Him and to have utter confidence in Him. This is what it means to trust. The object of the wise person’s trust is the Lord (Yahweh, Jehovah): the covenant-keeping God, the God who cannot lie (Titus1:2; He.6:18). At this point-where this father emphasizes keeping the commandments of God-he instructs his son not to focus his trust in the law of God but in the God of the law. God is trustworthy because of who He is. Yahweh is His personal name. It is the name by which He revealed Himself to Moses and to the children of Israel (Ex.3:13-15). Trust does not come from the head but from the heart. It is not the result of reasoning; it is the result of believing. “Abraham believed God, and it was counted unto him for righteousness.” (Ro.4:3; also Ga.3:6; Jas.2:23). But when Abraham leaned on his own understanding, he failed miserably. According to his understanding, God could not provide for him in the famine (Ge.12:10-20). God could not give him a son when he and Sarah were far past the natural age of childbearing (Ge.16:1-4). Abraham’s lack of trust-the result of leaning on his own understanding-still has major implications in the world approximately 4,000 years later. Trust is an all or nothing proposal: “Trust in the Lord with all thine heart.” Partial trust is not trust at all. Either God is trustworthy, or He is not. If He cannot be trusted with all, He cannot be trusted at all. Bridges - This is the polar-star of a child of God—faith in his Father’s providence, promises, and grace. Let the eye look upward, and all will be light. (Matt. 6:22. Comp. Psalm 32:8, 34:5.) This is the privilege of adoption. The unmeaning expression of trust on the lips of the ignorant and ungodly is a fearful delusion. What ground of confidence can there be, when there is every thing to fear? Can the sinner’s God—a just, avenging God—be an object of trust? What owe we to that precious atonement, which has opened up our way to a reconciled God (Rom. 5:11.), and assured our confidence in him as our Friend and Counselor! Nor is this the cold assent of the enlightened judgment. It is the trust of the heart—of all the heart. It is a childlike confidence without wavering (Comp. 1 Chron. 12:33; 2 Chron. 14:11. Contrast Jas. 1:6–8.), in our Father’s well-proved wisdom, faithfulness, and love. Any limit to this confidence is a heinous provocation. (Psalm 78:18–21) He is truth itself. Therefore he loves, that we should take him at his word, and prove his word to the utmost extent of his power. But our trust must not only be entire, it must be exclusive. No other confidence—no confidence in the flesh—can consist with it. (Comp. Phil. 3:3) Man with all his pride feels that he wants something to lean to. As a fallen being, he naturally leans to himself,—to his own foolish notions and false fancies. Human power is his idol. He makes his understanding his god. Many would rather be convicted of want of principle than of want of talent. Many bring God’s truth to their own bar, and cavil at it, as an excuse for rejecting it. In these and other ways, man “trusteth to himself, and his heart departeth from the Lord.” (Jer. 17:5.) This is the history of the fall—the history of man from the fall—the dominant sin of every unhumbled heart—the lamented and resisted sin of every child of God. Need we advert to it as the sin of youth? How rare is the sight of the “younger submitting unto the elder!” If advice is asked, is it not with the hope of confirming a previously-formed purpose? In case of dissent, the young man’s own understanding usually decides the course. John
Provérbios 3
Phillips - When we enthrone God's law in our hearts, our priorities are dictated and our paths are directed. Higgins - The more we know (acknowledge) God, the clearer His will becomes. We are to walk in the light He has provided through His Word. Knowing God is never presented as an abstract academic endeavour. It creates trust and controls behaviour. A knowledge of God includes the awareness of what brings Him pleasure. To know God is to know what is consistent with His character. This knowledge will answer the vast majority of questions we have about His will. (What the Bible Teaches) Acknowledge Him,this is a command to know Him, to be intimately acquainted with God, to be in fellowship with Him. If we "know" Him, we know His will, thus the NLT paraphrases it "Seek His will in all you do, and He will show you which path to take." Related Resources: The Will Of God How can I know God's will for my life? What does the Bible say about knowing God's will? (Includes short video) How can I be sure I am praying according to the will of God? How can I find my spiritual calling? How can I get to know God better? What is the difference between God's sovereign will and God's perfect will? 1 Thessalonians 4:3 Commentary Colossians 1:9 Commentary Colossians 4:12 Commentary Ephesians 1:11-12 Commentary Ephesians 5:17-18 Commentary Romans 12:2 Commentary Will - Thelema (Greek Word Study)